III. Absurdities and Contradictions of Higher Criticism
N their desperate efforts to make their theories stand upright, the Higher Critics are driven into many absurd positions, a few of which will be dealt with here. The whole theory is one huge absurdity and contradiction; but the strangest fact of all is that the very positions upon which they most pride themselves, and upon which they lay the most stress, are the ones most open to exposure and most evidently the product of a baseless imagination.
"Any one familiar with literature, knows how difficult it is for a well-known writer to disguise his hand. It will often be recognized through all disguises, even by those who are not experts."—Briggs, "Study of Holy Scripture," page 99.
It is upon stylistic differences in the various parts of a Bible book that Higher Criticism is based. The whole top-heavy theory is built upon the supposed detection of different writers by a variation in style. "Difference of style implies difference of author and period of composition."—Id., page 97.
Now since "Higher Criticism is a science, and its results as sure as those of any other science" (Id., page 105), let us push our inquiry a little further, and ascertain some of the scientific results of this new science when applied to the phenomena of style.
"It is agreed among Critics that the Ephraimitic writer is brief, terse and archaic in style; the Judaic writer is poetic and descriptive. The Priestly writer is annalistic and diffuse, fond of names and dates. He aims at precision and compactness. The logical faculty prevails. There is little coloring. The Deuteronomic writer is rhetorical and hortatory, practical and earnest. His aim is instruction and guidance."—Id., page 301.
The Results
Now we are in full possession of the means of tearing the books of Moses apart and apportioning to each of the above mentioned four writers his separate production. But when we start to do this, we are appalled to find that instead of just four writers, the task is made herculean by the discovery of not only scores but hundreds of writers, many of whom wrote so much alike that they can not be distinguished! We are gravely informed of this in spite of the fact that the whole theory rests upon the "sure results" of the scientific ability of the Critics to distinguish all the different writers with unfailing accuracy by their differences of style, which they can not even disguise.
"It seems to be evident that there were GROUPS of earlier Ephraimitic and Judaic writers, and these were followed by GROUPS of Deuteronomic and Priestly writers, and the composition of the Old Testament was a MUCH more elaborate affair than the earlier critics supposed. The same is true of the Gospels."—Id., page 290.
Occasionally we find a Critic who admits the difficulty of such a theory. "The style of the two writers (E and J) is so very similar, except for the use of the divine names, that it is impossible to distinguish them by considerations of style alone."—Colenso, Pent., volume 5, page 59.
Dr. Driver also admits the difficulty, but he is so wedded to the theory that he is driven to the following logic in its defense: "Indeed stylistic criteria alone would not generally suffice to distinguish J and E; tho when the distinction has been effected by other means, SLIGHT differences of style APPEAR to disclose themselves."—Introd., page 126.
When learned men are driven to such absurdities of logic to defend a hypothesis, it is self-evident that they have an absurd hypothesis to defend.
Furthermore, in commenting on the narrative in Gen. 12:10-20, he says: "The term Jehovah is uniformly employed."—Id., page 23. The point of his argument is that if the term Jehovah, instead of Lord, is used in the whole narrative, it must be written by the writer designated by the Critics as J, who they claim is the only one to use "Jehovah." But upon reading the passage in question, we find, much to our surprise, that here "uniformly" is just once. In studying the writings of Higher Critics, one is constantly finding such makeshifts to bolster up a system that is based upon unproved assumptions, false inferences, narrow views, absurd probabilities, and palmed off on the unwary from the sacred sanctum of the theological seminary or the still more sacred sanctuary of the pulpit, as the "sure results" of the "scientific method of criticism," which it would be not only an exposure of ignorance and narrow-mindedness but even treason to doubt.
In Deuteronomy
The first four chapters of Deuteronomy are declared by most recent Critics to be the work of a different writer from the rest, tho "the usage of speech is the same as in chapters 5-11."—Otelli, Com. on Deut., page 9.
This unwelcome difficulty is smoothed by another Higher Critic thus: "The great similarity of language MUST be explained as the result of IMITATION."—Kuenen, Hex., page 117. Thus we see that a difference of authorship is first assumed, and then when the fact that there is no difference in style is pointed out and is so glaringly evident that even the Higher Critics admit it, we are gravely informed there "must" be imitation. It simply "must" be so, for the hypotheses "must" be maintained at the expense of reason and any and all facts.
Indeed, Dr. Driver says of Deuteronomy: "Particular words, and phrases, consisting sometimes of entire clauses, occur with extraordinary frequency, giving a distinctive coloring to EVERY PART of the work."—Deut., page 82. Hence if the style is any criterion, even the testimony of Higher Criticism shows it is the work of one writer. The tests of style are first made the means of judgment; and then when it cuts across their desires or theory, it is completely ignored, and "imitation" "must" account for the "wonderful similarity" of one part of the work with the other!
Their theory requires that the writer designated by them as E always use "Elohim" for "God," and the one designated by J always use "Jehovah." But we find, on the contrary, that E uses "Jehovah" and J uses "Elohim," and sometimes each uses both joined, as in Gen. 2:4. Thus is their theory so pulverized by its own weight that Addis has to admit, after years of study on this very subject, that "attempts have been made to separate the component documents. . . . But the task seems to be hopeless, and there is nothing like agreement in result."—Hex., volume 1, page 165. All this in spite of the dictum of Dr. Briggs that it is so easy to detect differences in style that writers can't disguise their styles enough to deceive even a non-expert.
The New Testament
Similar absurdities are everywhere prevalent in the New Theology writings on the New Testament. We have space for but one example. P. W. Schmidel, professor of New Testament exegesis in the University of Zurich, in his article on Acts in the Encyclopedia Biblica, section 4, speaks of Acts containing "a whole series of demonstrable inaccuracies." And in section 13 we are told that "no statement merits immediate acceptance on the mere grounds of its presence in the book. . . . Positive proofs of the trustworthiness of Acts must be tested with the greatest caution"! In section 14 we learn that "with regard to the speeches, it is beyond doubt, that the author constructed them in each case according to his own conception7of the situation." Then we reach this astonishing statement: "In short, almost the only element that is historically important is the Christology of the speeches of Peter." And these speeches are pure imagination, absolute fiction!
This is monstrous enough, but in section 19 we find a still more startling statement: "The value of Acts as a devout and edifying work, can not be impaired by criticism. Indeed the book is helped by criticism, WHICH LEADS BEYOND A MERE BLIND FAITH IN ITS CONTENTS." It is to such lengths as this one is always led when he casts aside the "Word of truth" and is "blown about by every wind of doctrine." In the place of "sound doctrine" we have here an air of knowledge, a cant of advanced thought, and a sound of wisdom.
It may puzzle the reader upon just what grounds the Higher Critics base all these unproved theories and absurd and contradictory conclusions. Dr. Driver, one of the foremost Higher Critics of England, tells us frankly all about it:
"We can ONLY argue upon GROUNDS OF PROBALITY, derived from OUR views of the progress of the art of writing, or of literary composition, or of the rise and growth of the prophetic tone and feeling in ancient Israel, or of the period in which traditions contained in the narrative MIGHT have taken shape, or of the PROBALITY that they would have been written down before the impetus given to culture by the monarchy had taken effect, and SIMILAR CONSIDERATIONS, for estimating most of which, the PLAUSIBLE ARGUMENTS on one side or the other MAY be advanced, a STANDARD ON WHICH WE CAN CONFIDENTLY RELY SCARCELY ADMITS OF BEING FIXED."—O. T. Lit., 6th edition, page 122.
This is what the "assured results" of their "scientific" Criticism amount to. Here is the whole thing summed up in one comprehensive sentence by one of the greatest of Higher Critics, and upon his own admission we see how absolutely flimsy are the theories, how baseless their conclusions.
And this is the boasted Higher Criticism which so boldly discredits the whole Bible! Are these "grounds of probability," "plausible arguments" founded upon "our views," to be accepted in preference to the authority of Christ, "one of whose words should not be broken"? Shall we discard our confidence in the divine Book upon such baseless reasons, vain delusions, foolish theories, and contradictory assumptions? Shall we not rather stand upon the fact that "Thy Word is true from the beginning"? Ps. 119: 160.
Who Changed the Sabbath?
By Leslie Littell
REV. P. A. KRIER, a Catholic priest of St. Mary's Infirmary, St. Louis, Missouri, made the following statements to a seventh-day woman regarding the Sabbath question:
"You are right."
"You are keeping the day God commands you to keep."
"You can't find anything in the Bible to sustain you in keeping Sunday."
"We changed the day from the Bible Sabbath, so as to have nothing in common with the Jews."
Rev. T. Enright, of Redemptorist Church, Kansas City, Missouri, in a letter recently made the following statements as to who changed the Sabbath:
"The Catholic Church abolished the seventh-day Sabbath, and hallowed instead the first day, Sunday."
"At the Council of Laodicea, about A. D. 366 [364], it was decreed under pain of anathema that the faithful must NOT keep holy the seventh day—must work on that day; (2) that they should keep holy the first day, Sunday."
God says, "The seventh day is the Sabbath of the Lord thy God," and, "Remember the Sabbath day, to keep it holy."
The Catholic Church says, No; you "should keep holy the first day."
Peter says, "We ought to obey God rather than men." May the Lord help us to follow His good counsel.
Hardy, Ark. LESLIE LITTELL.
The Life Sentence
By Grace L. Thomas
By Grace L. Thomas
WHEN first I heard of a man's being sentenced to prison for life, it seemed very terrible to me. The man was strong, ambitious to do good, but in a fit of anger he had killed a fellow laborer; and the law was inexorable. Many hours I sat thinking of that blasted life. He had wept, he repented his rash act; but to prison he went, there to reap the retribution of his deed. The prison-bars, the loneliness, the isolation, and the hard manual labor, were his for life.
Awful thought! but there comes a brighter one. This man who transgressed the law could repent. Even tho he was shut out of the liberty of this life, there awaits him, in the beyond, a haven of rest. And the years spent within the lonely prison walls may only lead out some sweet day into the valleys that blossom as the rose. The civil law could not rely upon his repentance. Possibly he was sincere, but human eyes can not read the heart. Yet there is One who is able; and even tho men can not let him pass blameless, He will cleanse to the uttermost.
But what of the man who cares not for eternity? The One altogether lovely, who has endowed him with senses to enjoy this life — is He not entitled to recognition? Some one says: "Well, I don't know that I owe any one anything. I merely grew as do the trees and flowers." Do you know this to be true? Have you investigated His Word?
"No; but I know that 'Word' you have reference to, is just a lot of facts that have happened. Never have read it; but what's the use?" There will come a time when an eternal sentence will be passed by Him who is long-suffering. The Father, the great I AM, has given us every possible demonstration of His love. Even without a record, we must feel the power that lets us live, and breathe, and think. Then with this record we can trace event after event that has occurred. Even to the very day, God has told us of some events that have happened; still some do not care to look. Some do not want to know. There is no sin so black but that our Saviour, at our first sign of repentance, is ready and longing to take us to Himself. He is ever ready to forgive and comfort. The One who is often reviled, rebuked at every turn, is ever ready to say, "Come to Me."
And instead of meriting an eternal life sentence, can't you hear the pleading in that voice: "O, My people, My people, why will you not choose the right! I have done all I can do for you, and I am now giving you life. Won't you come to Me and have eternal joys?"
Yes; far sadder than the sight of the prisoner will be the sentence given by the Judge over all; one that can never be revoked, never recalled, and a sentence that, instead of a few brief years, means forever; and tho barred by iron doors, enthralled in sin, if we will repent, the glories of infinity are awaiting us.
The Backslider's Plea
By Mrs. E. J. S. Keen
By Mrs. E. J. S. Keen
ACROSS my path the evening shadows fell;
Yet feared I not, nor doubted all was well,
And knew not that from Thee I'd wandered far,
Till darkness thick obscured my guiding Star.
CHORUS.
Bright guiding Star, may clouds hide Thee no more,
But let Thy light shine downward upon me,
That I may see the way, tho dark clouds lower.
Light Thou the way, and I will follow Thee.
Back to the fold again I can not come;
Lost, weary, far from Thee and home,
I can not find the way, for darkness deep;
And terror-filled, I only wait and weep.
But O my soul, within the east a light
Breaks through the gloom upon my wondering sight,
The clouds roll by, and rays of light shine far
Across my way. 'Tis Christ, my guiding Star.
Men Who Want to Be Spirit-Filled Must Be Self-Emptied
"MEN who want to be Spirit-filled must be self-emptied."
It Takes More Than a Big Bell to Make a Church a Blessing
“It takes more than a big bell to make a church a blessing.”
The Harmony of Grace
LOVE is the greatest of all graces, but not to the exclusion of any grace. Faith and obedience still have their worth. We do not despise the stars because the sun is in the sky with a radiance that swallows up their lesser light; they are all there still. The diamond, most splendid of all gems, is sometimes set with other stones, and it adds to their beauty. So does love touch and beautify all other graces of body and mind with its light. Beauty is more beautiful, knowledge more vital, and genius more splendid when they have heart put into them. Indeed, other virtues can not flourish without it. Without love, faith becomes bigoted and intolerant, knowledge becomes cold and conceited, and hope becomes dreamy and impracticable. The world could do without philosophers, but not without lovers. We could spare all the orators, poets, artists, and heroes better than we could our mothers. Love outranks all gifts; without it they are nothing.—Great Thoughts.
A Talk in the Night
My Busy Brother, how busy are you? "Every moment filled"? Well, that is good. "An idle brain is the devil's workshop," and Satan ever "finds work for idle hands to do." Rejoice therefore that you are busy. You do not have time to brood over your sorrows, or to listen to the numerous temptations which lure to lust and death.
"Labor is rest from the sorrows that greet us,
Rest from all petty vexations that meet us,
Rest from sin promptings that ever entreat us,
Rest from world sirens that lure us to ill."
Take pleasure — real, genuine, solid pleasure — in your work. So shall you find life in it.
Do you have your work systematized? Are you master of your work? or is your work master of you? Are you crowding your work? or does your work crowd you? Which ought to be?
Do you in a measure at least have a place for everything, and everything in its place, a time for everything, and everything in its time? Or do you have a place for everything, and everything in every place, and a time for everything, and everything in every time?
Which of the two above plans do you follow? If the latter, do you not think it is about time to change? And is there any better time to begin the change than now?
You profess to be a Christian. You believe God. You believe the Bible to be His revelation to man. You believe in the necessity of knowing His will and doing it IF you are to meet acquittal at the bar of God.
But how much time do you take in reading that Word? You have not read it at all to-day? You thought there was not time? Is that true? You did not seek God to-day. You arose from bed this morning with your thoughts full of business and work, and forgot — yes, actually forgot — the first of all duties, the basis of all true business, to seek God.
Do you not think that you lost time by it? But you have spent many wakeful hours thinking upon business to no profit. Think! Suppose you had sought God for strength this morning, had come into closer fellowship with Him, had walked in the assurance of His presence; do you not think you might have been saved from the hasty word you uttered to a faithful employee over a perfectly excusable mistake? It hurt him, made your own heart bitter, weakened your reputation, and gave you a miserable day. A little while alone with God would have placed the balance of forces on the other side, and assured you a glorious victory.
Begin now; form purpose to stand as long as you live, that the first of the day shall be begun with communion between yourself and God. You are weak; He is strong. You are foolish; He is wise. You are ignorant; He has all knowledge. You are therefore needy; and your need is the mightiest argument for adequate supply of his love and fulness. Now with the good resolve to do this, go to sleep. We will talk further upon the matter some other time.
Ignorant of the Bible
By Bishop Bowman
A young man was boasting of his infidelity at a camp-meeting a number of years ago, and desiring very earnestly to draw some one into a controversy. Father Gruber, an eccentric old German preacher, found his way into the presence of the young man, and said, "I understand you want to have a discussion on some of these questions." "Yes, sir," replied the young man. "Well," said Father Gruber, "it is not lawful to discuss questions of that kind on the camp-ground. Will you go outside?" And they passed out into the woods. "Now," said Father Gruber, "I am not willing to discuss with anybody that does not understand the Scriptures. Have you read the Bible carefully and thoroly through?" "O yes," said the young man; "again and again. I have been in the habit of reading it from early childhood, and am perfectly familiar with it."
"Well," said the old gentleman, "can you tell me where is the Epistle of Peter to Paul?" "O yes," said the young man; "don't think I am such a fool as not to know that it is in the New Testament, not in the Old." "Well," said the old gentleman, "I wish you would find it." He hunted for some time, and, as you know, did not find it, as there is no such epistle. That ended the controversy.—Bishop Bowman.
Our Bible Reading
The Prophetic Scriptures
1. What is one of the characteristics of the true God?
"Remember the former things of old: for I am God, and there is none else; I am God, and THERE IS NONE LIKE ME; DECLARING THE END FROM THE BEGINNING, and from ANCIENT TIMES things that are NOT YET DONE; saying, My counsel shall stand, and I will do all My pleasure." Isa. 46: 9, 10.
2. What has He declared regarding earth's changes?
"Surely the Lord Jehovah will do nothing, except He REVEAL HIS SECRET UNTO HIS SERVANTS THE PROPHETS." Amos 3: 7.
3. How should we regard the word of prophecy?
"We have the WORD OF PROPHECY made more sure; whereunto YE DO WELL that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts." 2 Peter 1: 19.
NOTE.—It may be seen by the context that Peter refers to the transfiguration of Christ, a symbol of His coming again. God gave that experience that the disciples might know they were not following cunningly devised fables. They saw Christ's glory; they heard the voice of God. But above all this they had the "more sure word of prophecy;" or "the word of prophecy made more sure" by its fulfilment in part already.
4. How was this word of prophecy given?
"For no prophecy ever came by the will of man: but MEN SPAKE FROM GOD, being MOVED BY THE HOLY SPIRIT." 2 Peter 1: 21.
5. Of what did the Lord assure Daniel when he sought Him as to the future?
"Then was the SECRET REVEALED UNTO DANIEL in a vision of the night. . . . Daniel answered and said, Blessed be the name of God forever and ever; for wisdom and might are His. And He changeth the times and the seasons; He removeth kings, and setteth up kings; He giveth WISDOM unto the WISE, and KNOWLEDGE TO THEM THAT HAVE UNDERSTANDING; HE REVEALETH THE DEEP AND SECRET THINGS; He knoweth what is in the darkness, and the light dwelleth with Him." Dan. 2: 19-22.
6. How much did this knowledge involve?
"But there is a GOD IN HEAVEN THAT REVEALETH SECRETS, and He hath MADE KNOWN to the King Nebuchadnezzar WHAT SHALL BE IN THE LATTER DAYS. . . . As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and HE THAT REVEALETH SECRETS HATH MADE KNOWN TO THEE WHAT SHALL COME TO PASS." Dan. 2: 28, 29.
7. What definite promise is given concerning those who search God's prophetic Word?
"But thou, O Daniel, shut up the words, and seal the book, even to THE TIME OF THE END: many shall run to and fro, and KNOWLEDGE SHALL BE INCREASED." "Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but THEY THAT ARE WISE SHALL UNDERSTAND." Dan. 12: 4, 10.
8. What special promise is made to those who will study and heed the book of Revelation?
"Blessed is he that readeth, and they that hear the words of the prophecy, and KEEP THE THINGS THAT ARE WRITTEN THEREIN." Rev. 1: 3.
Courtesy
A MIGHTY, helpful element in a successful business is COURTESY. One may be kind and not courteous. One may be courteous — polite — but not kind. The first may be hidden by a gruff, coarse manner; the second may be mere formal politeness, a timid softness of surface. Let the courtesy be based in true kindness.
The just and courteous business man will not neglect the greatest Friend he has. He will not forget to be courteous to God. He will thank Him in the morning, as he wakes to consciousness, for life and the promise of a new day; and he will thank Him at night, ere he loses himself in unconsciousness again, for the blessings of the day that is over. More than this: If he truly recognizes a reason for thanking God, he will see in that also an imperative reason for asking God's help, God's forgiveness, God's acceptance through Jesus Christ.
Criticizing the Bible
A prison visitor gave a convict a Bible. He employed himself in raising questions on difficult passages to ask the donor at every visit. Seeing that the study was of no profit to the convict, the visitor said, "What would you think of a hungry man who had not eaten a morsel of food for the last twenty-four hours, and was asked by a charitable man to come in and sit down at a richly covered table, on which were large dishes of choice meat, and also covered ones, the contents of which the hungry man did not know? Instead of satisfying his exhausted body with the former, he raises one cover after another, and insists on finding out what these unknown dishes are composed of. In spite of all the advice of the charitable man to partake first of the more substantial dishes, he dwells with obstinate inquiry on nicer compounds, until, overcome with exhaustion, he drops down. What do you think of such a man?" "He is a fool," said the convict; "and I will be one no longer. I understand you well."
—Anon.
Making up Time
Lord Wilmington observed of the Duke of Newcastle, the prime minister, "He loses half an hour every morning, and runs after it during all the day, without being able to overtake it."—Selwyn.
THIS is a week for study if we have time to place upon the lesson. We can pass hastily over the former part of it perhaps. The last four chapters of Ecclesiastes come as the first day's reading. The Song of Solomon; one of the one thousand and five songs or poems which Solomon wrote; filled with vivid, warm, Oriental imagery; a dialog between various parties; a poetical picture of Christ and His church; His wonderful love, hers in response, tho often wanting in faithfulness and constancy. Read it alone with God, keeping this thought in mind.
THE book of Jonah was written about 862 years before Christ. We have, outside of the book, in the Old Testament, but one reference to the prophet, found in 2 Kings 14:25. That he was a true prophet of God is shown. He himself certainly wrote the book, and has given us a history of the wonderful work of God in saving Nineveh, and what man is able to accomplish when he does God's bidding and preaches the message that God gives him. Jonah has also revealed to us his own weakness, really the weakness of a great man. Our Lord confirms the canonicity of the book in Matt. 12:39 and elsewhere.
JOEL, one of the oldest of the minor prophets, was written about 800 years before Christ. Some place him a few years later than this. Chapter 3:8 would indicate that he was a prophet of Judah. His prophecy, however, points from calamities in his own nation forward to the great day of God,—our own times. In the third chapter are predicted the great war preparations which we now see going on all around us. God's great message for the harvest-time places all the inhabitants of the world in "the valley of decision."
AMOS was a prophet of Judah, himself a herdsman, whom God called to the prophetic office. The prophecy of Amos is full of the figures which one in his vocation would naturally use. The prophecy goes outside of Judah, and utters judgments against Damascus, Gaza, Tyre, Edom, Ammon, Moab, and then uses these as an awful warning to Judah and Israel. In the strongest way he pleads with them to return to God. The time, about the year 787 or a little later. The last days and the restoration under Christ are clearly referred to in the last chapters of the book.
HOSEA was contemporary with Amos, his prophetic office exercised in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah, and of Jeroboam (the Second), the son of Joash king of Israel. Altho Israel had utterly repudiated God, God is willing to receive her if she will only return.
OUR readers will remember when Achan committed his great sin, and he and his family were destroyed. The place was called the Valley of Achor, or troubling. See Joshua 7:26. Yet God promises to His sinful, unbelieving children that if they will only return to Him, He will make that Valley of Troubling a door of hope, and will lead His people as He did in their youth when they came out of Egypt. Ephraim and Judah are like a cake not turned; baked on one side only. Their goodness is as the morning cloud and as the dew that goeth early away, when God would have them great fountains of living water.
God's Promises
By Editor
THE world is given up to self-indulgence. "The lust of the flesh, and the lust of the eyes, and the pride of life," control the masses of the people. But Christ's followers have a holier calling. "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean." In the light of God's Word, we are justified in declaring that sanctification can not be genuine which does not work this utter renunciation of the sinful pursuits and gratifications of the world.
Night and Morning
NIGHT is the time of darkness, of sorrow, of loneliness, of despair. It is therefore used as a symbol of earth's ages of sin and sorrow. The day of earth is yet to dawn, when the night of weeping shall be succeeded by the day of rejoicing.
The British Empire is in mourning to-day over the death of one—their king. Our little sister state of Costa Rica mourns the loss of over 2,000 of her children from fearful earth convulsions. Many others mourn on account of accident, mine explosion, pestilence, and disease. They long for the voices that are forever stilled, for the eyes closed in death. Vice and crime and wickedness prevail almost unchecked, and a war-mad world spends its largest sums of money in preparations to kill, or in indulgence in the appetites and passions which are more fatal than war. Well does the Inspired Word liken conditions to the night.
But when will it break, and the darkness pass? "Watchman, what of the night?" call the weary, waiting, mourning ones of earth. And the answer is, "The morning cometh!" The darkness of the eastern horizon lightens from blackness to gray. Streamers of light, heralds of the day dawn, gild the mountain tops. The Sun of Righteousness, with healing in His beams, is about to rise. Christ is coming. The Day is at hand. The intensity of the powers of darkness, like the last hour before the day, is a sign of night's coming collapse. The crumbling of mundane forces, the war, the strife, the deepening misery in the midst of earth's plenty, are omens of the nearness of daybreak.
The reign of sin is nearly over. It has broken the earth by its burden. Righteousness must triumph or the earth perish. Even the very mockers who sneeringly ask, "Where is the promise of His coming?" "where the evidence of a change in this earth?" are themselves an evidence, in that they fulfil the Word of the Lord which predicted their infidelity. 2 Peter 3: 3-7.
Now while the day lingers, God pierces the gloom with its light, and invites men to become "the children of light, and the children of the day." 1 Thess. 5:5. We may have walked in the darkness of this life, but now by faith we may be "light in the Lord;" for in all earth's sad history, "light is sown for the righteous, and gladness for the upright in heart."
A Good Time Coming
THERE is a good time coming; for Christ is coming. God and right and truth are eternal. His good time may not come in our way, but it will come in His—the better way. Many are looking for it simply because somebody has predicted it and they are wishing for it. They are in the condition of expectation expressed by the following homely doggerel:
"When the bimeby time once gets in view,
When the bimeby time gets roun',
We'll hev free trade and tariff, too;
Hard times won't trouble me or you,
An' Sunday'll last the hull week through,
When the bimeby time comes roun'.
"When the bimeby time comes roun',
O, I long to hear the soun'!
So I'm sittin' an' a-mopin',
An' a-gropin' an' a-hopin',
Till the bimeby time comes roun'."
And many will be disappointed. "God is not mocked: for whatsoever a man soweth, that shall he also reap." More than "sincerity," so called, is needed. The times demand, the soon coming rewards and punishments of the last days demand, the eternal verities of His Word. If the appointed watchman will not give the message of God for the time, let the people turn from them and their theories, and search for themselves. "The foolishness of God is wiser than men." "God is light, and in Him is no darkness at all." His Word is a light to the feet of the humble. Christ is talking to the world through that Word to-day. Who will follow His voice, and find the good, great, and eternal inheritance which lies beyond earth's plague-spot of evil?
One Way to Be a Christian
THERE is but one way to be a Christian—surrender all to God, and accept all in Jesus Christ. "If any willeth to do His will, he shall know of the teaching." This is the assurance which God offers every one.
"Why Do You Keep the Seventh-Day Sabbath?"
By Editor
THIS is a question often asked the Sabbath-keeper. One answer is — and it seems to us that it ought to be sufficient — God commands it: "Remember the Sabbath day, to keep it holy. . . . The seventh day is the Sabbath of the Lord thy God." (See Ex. 20:8-11.) This commandment is repeated and its obligation enjoined elsewhere many times in the Word of God.
A second reason, equally forcible and undeniable, might be given; namely, Jesus Christ, our Lord and Master, kept it; and "he that saith that he abideth in Him ought himself also so to walk, even as He walked." 1 John 2:6.
Are not these two reasons sufficient for observing the day? Are they not consistent Christian reasons?
